We must now turn to the history of the spread of Islam on the other side of the continent of Africa, the inhabitants of which were in closer proximity to the land where this faith had its birth. The facts recorded respecting the early settlements of the Arabs on the East Coast are very meagre; according to an Arabic chronicle which the Portuguese found in Kiloa[87] when that town was sacked by Don Francisco d’Almeïda in 1505, the first settlers were a body of Arabs who were driven into exile because they followed the heretical teachings of a [[341]]certain Zayd,[88] a descendant of the Prophet, after whom they were called Emozaydij (probably أمّة زيديّة or people of Zayd). The Zayd here referred to is probably Zayd b. ʻAlī, a grandson of Ḥusayn and so great-grandson of ʻAlī, the nephew of Muḥammad: in the reign of the caliph Hishām he claimed to be the Imām Mahdī and stirred up a revolt among the Shīʻah faction, but was defeated and put to death in A.H. 122 (A.D. 740).[89]
They seem to have lived in considerable dread of the original pagan inhabitants of the country, but succeeded gradually in extending their settlements along the coast, until the arrival of another band of fugitives who came from the Arabian side of the Persian Gulf, not far from the island of Baḥrayn. These came in three ships under the leadership of seven brothers, in order to escape from the persecution of the king of Lasah,[90] a city hard by the dwelling-place of their tribe. The first town they built was Magadaxo,[91] which afterwards rose to such power as to assume lordship over all the Arabs of the coast. But the original settlers, the Emozaydij, belonging as they did to a different Muhammadan sect, being Shīʻahs, while the new-comers were Sunnīs, were unwilling to submit to the authority of the rulers of Magadaxo, and retired into the interior, where they became merged into the native population, intermarrying with them and adopting their manners and customs.[92]
Magadaxo was founded about the middle of the tenth century and remained the most powerful city on this coast for more than seventy years, when the arrival of another expedition from the Persian Gulf led to the establishment of a rival settlement further south. The leader of this expedition was named ʻAlī, one of the seven sons of a certain Sultan Ḥasan of Shiraz: because his mother was an Abyssinian, he was looked down upon with contempt by his brothers, whose cruel treatment of him after the death of their father, determined him to leave his native [[342]]land and seek a home elsewhere. Accordingly, with his wife and children and a small body of followers, he set sail from the island of Ormuz, and avoiding Magadaxo, whose inhabitants belonged to a different sect, and having heard that gold was to be found on the Zanzibar coast, he pushed on to the south and founded the city of Kiloa, where he could maintain a position of independence and be free from the interference of his predecessors further north.[93]
In this way a number of Arab towns sprang up along the east coast from the Gulf of Aden to the Tropic of Capricorn, on the fringe of what was called by the mediæval Arab geographers the country of the Zanj. Whatever efforts may have been made by the Muhammadan settlers to convert the Zanj, no record of them seems to have survived. There is a curious story preserved in an old collection of travels written probably in the early part of the tenth century, which represents Islam as having been introduced among one of these tribes by the king of it himself. An Arab trading vessel was driven out of its course by a tempest in the year A.D. 922 and carried to the country of the man-eating Zanj, where the crew expected certain death. On the contrary, the king of the place received them kindly and entertained them hospitably for several months, while they disposed of their merchandise on advantageous terms; but the merchants repaid his kindness with foul treachery, by seizing him and his attendants when they came on board to bid them farewell, and then carrying them off as slaves to Omam. Some years later the same merchants were driven by a storm to the same port, where they were recognised by the natives who surrounded them in their canoes; giving themselves up for lost this time, they repeated for one another the prayers for the dead. They were taken before the king, whom they discovered to their surprise and confusion to be the same they had so shamefully treated some years before. Instead, however, of taking vengeance upon them for their treacherous conduct, he spared their lives and allowed them to sell their goods, but rejected with scorn the rich presents they offered. Before they left, one of the [[343]]party ventured to ask the king to tell the story of his escape. He described how he had been taken as a slave to Baṣrah and thence to Bag͟hdād, where he was converted to Islam and instructed in the faith; escaping from his master, he joined a caravan of pilgrims going to Mecca, and after performing the prescribed rites, reached Cairo and made his way up the Nile in the direction of his own country, which he reached at length after encountering many dangers and having been more than once enslaved. Restored once again to his kingdom, he taught his people the faith of Islam; “and now I rejoice in that God hath given to me and to my people the knowledge of Islam and the true faith; to no other in the land of the Zanj hath this grace been vouchsafed; and it is because you have been the cause of my conversion, that I pardon you. Tell the Muslims that they may come to our country, and that we—Muslims like themselves—will treat them as brothers.”[94]
From the same source we learn that even at this early period, this coast-land was frequented by large numbers of Arab traders, yet in spite of centuries of intercourse with the followers of Islam, the original inhabitants of this coast (with the exception of the Somalis) have been remarkably little influenced by this religion. Even before the Portuguese conquests of the sixteenth century, what few conversions had been made, seem to have been wholly confined to the sea-border, and even after the decline of Portuguese influence in this part of the world, and the restoration of Arab rule under the Sayyids of Omam, hardly any efforts were made until the twentieth century to spread the knowledge of Islam among the tribes of the interior, with the exception of the Galla and Somali. As a modern traveller has said: “During the three expeditions which I conducted in East Central Africa I saw nothing to suggest Mohammedanism as a civilising power. Whatever living force might be in the religion remained latent. The Arabs, or their descendants, in these parts were not propagandists. There were no missionaries to preach Islam, and the natives of Muscat were content that their slaves should conform, to [[344]]a certain extent, to the forms of the religion. They left the East African tribes, who indeed, in their gross darkness, were evidently content to remain in happy ignorance. Their inaptitude for civilisation was strikingly shown in the strange fact that five hundred years of contact with semi-civilised people had left them without the faintest reflection of the higher traits which characterised their neighbours—not a single good seed during all these years had struck root and flourished.”[95] Given up wholly to the pursuits of commerce or to slave-hunting, the Arabs in Eastern Africa exhibited a lukewarmness in promoting the interests of their faith, which is in striking contrast to the missionary zeal displayed by their co-religionists in other parts of Africa.
A notable exception is the propagandist activity of the Arab traders who were admitted into Uganda in the first half of the nineteenth century; they probably recognised that the sturdy independence of the Baganda made slave-raiding among them impossible, so they sought to gain their confidence by winning them over to their own faith. Many of the Baganda became Muhammadans during the reign of King Mutesa, but Stanley’s visit to this monarch in 1875 led to the introduction of Christian missions in the following year, and the power of the Muhammadans in the state declined with the rapid increase in the numbers of the Christian converts and the establishment of a British Protectorate.[96] But a number of Muhammadans still hold important positions in Uganda, and it is stated that there is a possibility of the Eastern Province becoming Muslim. In the rich tributary country of Busoga, to the north of Uganda, a large number of those in authority were said, in 1906, to be Muhammadans.[97] But with this exception Islam in East Equatorial Africa was up to the latter part of the nineteenth century confined to the coast-lands and the immediately adjoining country. The explanation would appear to be that it was not to the interests of the [[345]]slave-dealers to spread Islam among the heathen tribes from among whom they obtained their unhappy victims; for, once converted to Islam, the native tribes would enter into the brotherhood of the faith and could not be raided and carried off as slaves.[98]
The suppression of the slave-trade, with the extension of European rule over East Equatorial Africa, was followed by a remarkable expansion of Muslim missionary activity; peace and order were established in the interior, railways and high roads were made, and the peaceful Muslim trader could now make his way into districts hitherto closed to him. The administration selected its officials from among the more cultivated Muhammadan section of the population; thousands of posts were created by the government of German East Africa and given to Muhammadan officials, whose influence was used to bring over whole villages to Islam.[99] The teachers of the state schools were likewise Muhammadans, and as early as the last decades of the nineteenth century Swahili schoolmasters were observed to be carrying on a lively and successful mission work among the people of Bondëi and the Wadigo (who dwell a little inland from the coast) in German East Africa.[100] But it was in the beginning of the twentieth century, especially after the suppression of the insurrection of 1905 in German East Africa, that the activity of this new missionary movement became strikingly noticeable in the interior.[101] This movement of expansion has especially followed the railroads and the great trade routes, and has spread right across German East Africa to its western boundary on Lake Tanganyika, northward from Usambara to the Kilimanjaro district, and southward to Lake Nyasa.[102] The workers in this propaganda are merchants, especially Swahilis from the coast, soldiers and government officials.[103] The acceptance of Islam is looked upon as a sign of an elevation to a higher civilisation and social status, and the ridicule with which the pagans are regarded by the Muhammadans is said often [[346]]to be a determining factor in their conversion.[104] An instance of the operation of this feeling may be taken from West Usambara, which was said in 1891 to be still closed to Islam; the feeling of both chiefs and people was hostile to the Muhammadans, who were hated and feared as slave-dealers; but when the days of the slave-trade were over and an ordered administration was established, the first native officials appointed were almost entirely Muhammadans; they impressed upon the chiefs and other notables who came in touch with them that it was the correct thing for those who moved in official circles to be Muhammadans, and thereby achieved the conversion of some of the greater chiefs, who afterwards exercised a similar influence on chiefs of an inferior degree.[105] There seems to be little evidence of the activity of professional missionaries or of any of the religious orders, but there are not wanting evidences of systematic efforts, such as those of a Muslim teacher, who is reported to have regularly visited a district in the Kilimanjaro country every week for five months, preaching the faith of Islam; his ministrations were welcomed by the people, whom he entertained with feasts of rice, etc.[106] In this zealous propaganda it is noticeable that the preachers of Islam do not confine their attention to pagans only, but seek also to win converts from among the native Christians.[107]
Islam made its way into Nyasaland also from the East Coast, having been introduced by the slave-raiding Arabs and their allies the Yaos, whose ancestors came from near the East Coast where they had long since accepted Islam. It is said that an Arab is now seldom seen in Nyasaland, but the Yaos constitute one of the most powerful native tribes in Nyasaland, and look upon Islam as their national faith. Though there appears to be no organised propaganda, Islam has spread very rapidly during the first decade of the twentieth century, and that among some of the most intelligent tribes in the country.[108]
Islam has achieved a similar success among the Galla and the Somali. Mention has already been made of the Galla [[347]]settlements in Abyssinia; these immigrants, who are divided into seven principal clans, with the generic name of Wollo-Galla, were probably all heathen at the time of their incursion into the country,[109] and a large part of them remain so to the present day. After settling in Abyssinia they soon became naturalised there, and in many instances adopted the language, manners and customs of the original inhabitants of the country.[110]
The story of their conversion is obscure: while some of them are said to have been forcibly baptised into the Christian faith, the absence of any political power in the hands of the Muhammadans precludes the possibility of any converts to Islam having been made in a similar fashion. In the eighteenth century, those in the south were said to be mostly Muhammadans, those to the east and west chiefly pagans.[111] More recent information points to a further increase in the number of the followers of the Prophet, and in 1867 Munzinger prophesied that in a short time all the Galla tribes would be Muhammadan,[112] and as they were said to be “very fanatical,” we may presume that they were by no means half-hearted or lukewarm in their adherence to this religion.[113]